SGGS pp 899-901, Raamkali M; 5, Shabads 52-60.

 

Note: In this Shabad, the fifth Guru cautions the mortal against obsession with comforts and pleasures and forget the purpose for which s/he has taken birth as a human. The guru motivates to be conscious of one’s role in life to make life a success.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਨਾ ਤਨੁ ਤੇਰਾ ਨਾ ਮਨੁ ਤੋਹਿ ॥ ਮਾਇਆ ਮੋਹਿ ਬਿਆਪਿਆ ਧੋਹਿ ॥ ਕੁਦਮ ਕਰੈ ਗਾਡਰ ਜਿਉ ਛੇਲ ॥ ਅਚਿੰਤੁ ਜਾਲੁ ਕਾਲੁ ਚਕ੍ਰੁ ਪੇਲ ॥੧॥

Rāmkalī mėhlā 5.  Nā ṯan ṯerā nā man ṯohi.  Mā▫i▫ā mohi bi▫āpi▫ā ḏẖohi.  Kuḏam karai gādar ji▫o cẖẖel.  Acẖinṯ jāl kāl cẖakaro pel. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  O human being, neither (tan-u) the body is (teyra) yours nor is (man-u) the mind (toh-i) yours, i.e. they have been given by the Creator. (Dhoh-i = cheated) delusion caused (moh-i) by attachment to (maaiaa) the world-play around you

 (biaapiaa) afflicts you.

You act (jiau) like (gaaddar) the lamb of a sheep who (karai = does, kudam = jumping) jumps around, but while being so (achint-u = thoughtless-ness) engrossed, suddenly (jaal-u) the net/play of (kaal-u) death moves its (chakr-u) wheel to (peyl) knock it down, i.e. you are unmindful of the inevitable death. 1.

 

ਹਰਿ ਚਰਨ ਕਮਲ ਸਰਨਾਇ ਮਨਾ ॥ ਰਾਮ ਨਾਮੁ ਜਪਿ ਸੰਗਿ ਸਹਾਈ ਗੁਰਮੁਖਿ ਪਾਵਹਿ ਸਾਚੁ ਧਨਾ ॥੧॥ ਰਹਾਉ ॥

Har cẖaran kamal sarnā▫e manā.  Rām nām jap sang sahā▫ī gurmukẖ pāvahi sācẖ ḏẖanā. ||1|| rahā▫o.

 

O (manaa) my mind/being, (sarnaaey = in sanctuary) place yourself in care and obedience of (charan = feet, kamal = lotus) commands of (har-i) the Almighty.

(Gurmukh-i) with the guru’s guidance, (paavah-i) obtain (saach-u = true) the lasting (dhanaa) wealth of awareness of, and practice, (naam-u) commands of (raam) the all-pervasive Almighty, who is (sang-i) with you and ever (sahaaee) helpful. 1.

(Rahaau) pause and reflect on this.

 

ਊਨੇ ਕਾਜ ਨ ਹੋਵਤ ਪੂਰੇ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਮਦਿ ਸਦ ਹੀ ਝੂਰੇ ॥ ਕਰੈ ਬਿਕਾਰ ਜੀਅਰੇ ਕੈ ਤਾਈ ॥ ਗਾਫਲ ਸੰਗਿ ਨ ਤਸੂਆ ਜਾਈ ॥੨॥
Ūne kāj na hovaṯ pūre.  Kām kroḏẖ maḏ saḏ hī jẖūre.  Karai bikār jī▫are kai ṯā▫ī.  Gāfal sang na ṯasū▫ā jā▫ī. ||2||

 

(Kaaj = purpose) objectives of material nature (hovat) are never (poorey) accomplished, and ever remain (ooney = empty) unfinished, i.e. craving for material things never ends. And one is afflicted (kaam-i) by lust, (krodh-i) anger, (mad-i) intoxication with pride of material possessions/status and is (sad hi) forever (jhoorey) anxious.

One (karai = does) commits (bikaar) vices (kai taaee) for the sake of comforts of (jeearey) life; but o (gaaphal) indifferent person, not (tasooaa) a bit of those things (jaaee) goes (sang-i) with the soul. 2.

 

ਧਰਤ ਧੋਹ ਅਨਿਕ ਛਲ ਜਾਨੈ ॥ ਕਉਡੀ ਕਉਡੀ ਕਉ ਖਾਕੁ ਸਿਰਿ ਛਾਨੈ ॥ ਜਿਨਿ ਦੀਆ ਤਿਸੈ ਨ ਚੇਤੈ ਮੂਲਿ ॥ ਮਿਥਿਆ ਲੋਭੁ ਨ ਉਤਰੈ ਸੂਲੁ ॥੩॥

Ḏẖaraṯ ḏẖoh anik cẖẖal jānai.  Ka▫udī ka▫udī ka▫o kẖāk sir cẖẖānai.  Jin ḏī▫ā ṯisai na cẖeṯai mūl.  Mithi▫ā lobẖ na uṯrai sūl. ||3||

 

One (jaanai) knows (anik) numerous (chhal) tricks to deceive, and (dharat) practices (dhoh/dhroh = breach of trust) deceit; s/he has (khaak-u) dust (chhaanai) put on his/her (sir-i) head, i.e. accepts ignominies, (kau) for the sake of (kaauddi kaauddi = only shells) pennies/small material gains.

S/he does not (mool-i) at all (cheytai = bring to mind) acknowledge (tisai = that) the Creator (jin-i) who (deeaa) gave what s/he has; (sool-u = prick) restless-ness caused by (lobh-u) greed for (mithiaa = false) transitory wealth does not (utrai) leave him/her. 3.

 

ਪਾਰਬ੍ਰਹਮ ਜਬ ਭਏ ਦਇਆਲ ॥ ਇਹੁ ਮਨੁ ਹੋਆ ਸਾਧ ਰਵਾਲ ॥ ਹਸਤ ਕਮਲ ਲੜਿ ਲੀਨੋ ਲਾਇ ॥ ਨਾਨਕ ਸਾਚੈ ਸਾਚਿ ਸਮਾਇ ॥੪॥੪੧॥੫੨॥

Pārbarahm jab bẖa▫e ḏa▫i▫āl.  Ih man ho▫ā sāḏẖ ravāl.  Hasaṯ kamal laṛ līno lā▫e.  Nānak sācẖai sācẖ samā▫e. ||4||41||52||

 

(Jab) when (paarbrahm) the Supreme Being (bhaey) is (daiaal) kind – to motivate; then (ih-u = this) the human (hoaa) becomes (ravaal) dust of the feet of (saadh) the guru – sheds vanity and humbly follows the guru’s guidance.

The Almighty (leeno laaey) attaches him/her (laarr-i) to IT’s garment with IT’s (kamal) lotus (hast) hands, i.e. motivates to devotion; then s/he (samaaey) merges (saach-i) in the Eternal (saachai) through truthful living, says fifth Nanak. 4. 41. 52.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਰਾਜਾ ਰਾਮ ਕੀ ਸਰਣਾਇ ॥ ਨਿਰਭਉ ਭਏ ਗੋਬਿੰਦ ਗੁਨ ਗਾਵਤ ਸਾਧਸੰਗਿ ਦੁਖੁ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 5.  Rājā rām kī sarṇā▫e.  Nirbẖa▫o bẖa▫e gobinḏ gun gāvaṯ sāḏẖsang ḏukẖ jā▫e. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Raamkali.  Those who place themselves (sarnaaey = in sanctuary) in care and obedience of (raja = king) the Sovereign (raam) all-pervasive Master. Join (saadhsang-i) in holy congregation to (gaavat = sing) praise and learn to emulate (gun) virtues of (gobind = master of the world) the Almighty, they (bhaey) become (nirbhau = fearless) free of any apprehensions and any (dukh-u) grief caused by transgressions (jaaey = goes) is obviated. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੈ ਰਾਮੁ ਬਸੈ ਮਨ ਮਾਹੀ ॥ ਸੋ ਜਨੁ ਦੁਤਰੁ ਪੇਖਤ ਨਾਹੀ ॥ ਸਗਲੇ ਕਾਜ ਸਵਾਰੇ ਅਪਨੇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਸਨ ਨਿਤ ਜਪਨੇ ॥੧॥

Jā kai rām basai man māhī.  So jan ḏuṯar pekẖaṯ nāhī.  Sagle kāj savāre apne.  Har har nām rasan niṯ japne. ||1||

 

One (maahi) in (ja kai) in whose (man) mind (raam-u) the Almighty (basai) abides, i.e. who lives by Divine virtues and commands; (so) that (jan-u) person does not (peykhat = see) have to cross (dutar-u) the hard-to-cross world ocean, i.e. is not born again.

S/he (savaarey) accomplishes (sagley) all (apney) his/her (kaaj) purposes – the highest being union with the Creator – by (nit) ever (japney) remembering and living by (naam-u) commands of (har-i har-i) the Almighty. 1.

 

ਜਿਸ ਕੈ ਮਸਤਕਿ ਹਾਥੁ ਗੁਰੁ ਧਰੈ ॥ ਸੋ ਦਾਸੁ ਅਦੇਸਾ ਕਾਹੇ ਕਰੈ ॥ ਜਨਮ ਮਰਣ ਕੀ ਚੂਕੀ ਕਾਣਿ ॥ ਪੂਰੇ ਗੁਰ ਊਪਰਿ ਕੁਰਬਾਣ ॥੨॥

Jis kai masṯak hāth gur ḏẖarai.  So ḏās aḏesā kāhe karai.  Janam maraṇ kī cẖūkī kāṇ.  Pūrai gur ūpar kurbāṇ. ||2||

 

One (jis kai) on whose (mastak-i) forehead (gur-u) the guru (dharai) puts his (haath-u) hand, i.e. guides; (so) that (daas-u = servant) seeker – refrains from transgressions and (kaahey = why?) does not (karey = do) have any (adeysa/andeysa) apprehension of retribution. His/her (kaan) being liable for (janam) births and (maran) deaths (chooki) ends; I (kurbaan = am sacrifice, oopar-i = on) adore (poorey) the perfect guru – who facilitates this. 2.

 

ਗੁਰੁ ਪਰਮੇਸਰੁ ਭੇਟਿ ਨਿਹਾਲ ॥ ਸੋ ਦਰਸਨੁ ਪਾਏ ਜਿਸੁ ਹੋਇ ਦਇਆਲੁ ॥ ਪਾਰਬ੍ਰਹਮੁ ਜਿਸੁ ਕਿਰਪਾ ਕਰੈ ॥ ਸਾਧਸੰਗਿ ਸੋ ਭਵਜਲੁ ਤਰੈ ॥੩॥

Gur parmesar bẖet nihāl.  So ḏarsan pā▫e jis ho▫e ḏa▫i▫āl.  Pārbarahm jis kirpā karai.  Sāḏẖsang so bẖavjal ṯarai. ||3||

 

(Gur-u) the guru leads to (parm-esar-u) the Supreme Master and the devotee is (nihaal) happy (bheytt-i) to meet – find IT within; only (so) that person (paaey) obtains (darsan-u = sight) vision of the Almighty to (jis-u) whom the Almighty (hoey) is (daiaal-u) kind. One on (jis-u) whom (paarbrahm) the Supreme Being (kirpa karai) is kind, that person (tarai = swims) gets across (bhavjal) the world-ocean, i.e. overcomes vices (sadhsang-i) with company/guidance of the guru, unites with the Almighty, and is not reborn. 3.

 

ਅੰਮ੍ਰਿਤੁ ਪੀਵਹੁ ਸਾਧ ਪਿਆਰੇ ॥ ਮੁਖ ਊਜਲ ਸਾਚੈ ਦਰਬਾਰੇ ॥ ਅਨਦ ਕਰਹੁ ਤਜਿ ਸਗਲ ਬਿਕਾਰ ॥ ਨਾਨਕ ਹਰਿ ਜਪਿ ਉਤਰਹੁ ਪਾਰਿ ॥੪॥੪੨॥੫੩॥

Amriṯ pīvhu sāḏẖ pi▫āre.  Mukẖ ūjal sācẖai ḏarbāre.  Anaḏ karahu ṯaj sagal bikār.  Nānak har jap uṯarahu pār. ||4||42||53||

 

O (piaarey) dear (saadh = saints) seekers, (peevahu) drink (amrit-u) the life-giving elixir – live by Divine virtues and commands; and you will have (oojal) clean (mukh) face in (darbaarey) court of (saachai) the Eternal, i.e. no faults will be found with you.

(Taj-i) forsake (sagal) all (bikaar) vices and (anad karahu) enjoy comforts here, and in the hereafter; (jap-i) remember and practice virtues and commands of (har-i) the Almighty and (utrahu) land (paar-i) on the far bank, i.e. get across the world-ocean to the Almighty and not be reborn, says fifth Nanak. 4. 42. 53.

 

Page 900

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਈਂਧਨ ਤੇ ਬੈਸੰਤਰੁ ਭਾਗੈ ॥ ਮਾਟੀ ਕਉ ਜਲੁ ਦਹ ਦਿਸ ਤਿਆਗੈ ॥ ਊਪਰਿ ਚਰਨ ਤਲੈ ਆਕਾਸੁ ॥ ਘਟ ਮਹਿ ਸਿੰਧੁ ਕੀਓ ਪਰਗਾਸੁ ॥੧॥

Rāmkalī mėhlā 5.  Īʼnḏẖan ṯe baisanṯar bẖāgai.  Mātī ka▫o jal ḏah ḏis ṯi▫āgai.  Ūpar cẖaran ṯalai ākās.  Gẖat mėh sinḏẖ kī▫o pargās. ||1||

 

Composition of the fifth Guru in Raga Raamkali. (Baisantar-u) fire (bhaagai) runs (tey) from (eendhan) the fuel, – there is fire in wood but it burns only when fire is applied to it and fire does not  inside but goes out, i.e. when Naam or Divine virtues and commands are applied, the mind acts according to them driving out vices.

(Jal-u) water (tiaagai) leaves (maatti) the soil in (dah) ten (dis) directions, i.e. once one loses attention on Naam, the mind wanders all over.

(Charan) the feet are (oopar-i) above and (aakaas-u) the sky (talai) below, i.e. the high rising ego is dissolved and one submits to (charan = feet) Divine commands; (sindh-u) the sea (keeo = does, pargaas = manifestation) manifests (mah-i) in (ghatt) a pitcher, i.e. all this happens when Divine virtues abide in the mind – and one submits to them. 1.

 

ਐਸਾ ਸੰਮ੍ਰਥੁ ਹਰਿ ਜੀਉ ਆਪਿ ॥ ਨਿਮਖ ਨ ਬਿਸਰੈ ਜੀਅ ਭਗਤਨ ਕੈ ਆਠ ਪਹਰ ਮਨ ਤਾ ਕਉ ਜਾਪਿ ॥੧॥ ਰਹਾਉ ॥

Aisā samrath har jī▫o āp.  Nimakẖ na bisrai jī▫a bẖagṯan kai āṯẖ pahar man ṯā ka▫o jāp. ||1|| rahā▫o.

 

(Aisa) such is (samrath-u) the Omnipotent (jeeo) revered (hari) Almighty who is by (aapi) IT-self.

IT is not (bisrai) forgotten from (jeea) the soul/mind (kai) of (bhagtan) the devotees even for (nimakh) a moment; o (man = mind) human being, (jaap-i) remember and obey – virtues and commands of – (ta kau) that Master (aatth = eight, pahar = three-hour periods) round the clock in all activities. 1.

(Rahaau) pause and reflect on this.

 

ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥ ਮੈਲੂ ਕੀਨੋ ਸਾਬੁਨੁ ਸੂਧੁ ॥ ਭੈ ਤੇ ਨਿਰਭਉ ਡਰਤਾ ਫਿਰੈ ॥ ਹੋਂਦੀ ਕਉ ਅਣਹੋਂਦੀ ਹਿਰੈ ॥੨॥

Parathme mākẖan pācẖẖai ḏūḏẖ.  Mailū kīno sābun sūḏẖ.  Bẖai ṯe nirbẖa▫o darṯā firai.  Hoʼnḏī ka▫o aṇhoʼnḏī hirai. ||2||

 

(Prathmey) first (maakhan-u) butter and (paachhai) later (doodh-u) milk, i.e. one has first to be aware and then can practice Naam; (mailoo) dirt (keeno = does, soodh = pure) cleanses (saabun-u) the soap, i.e. awareness of vices enables to shed them.

One who (nirbhau) is fearless – maaiaa or world-play – (phirai = roams) is (ddarta) afraid (t-e) of (bhai) fear, i.e. temptations do not come near when one starts practicing Naam; (anhondi) the impossible thing (hirai) takes away/conquers (kau hondi) the possible, i.e. the ego which drives everything, is subdued. 2.

 

ਦੇਹੀ ਗੁਪਤ ਬਿਦੇਹੀ ਦੀਸੈ ॥ ਸਗਲੇ ਸਾਜਿ ਕਰਤ ਜਗਦੀਸੈ ॥ ਠਗਣਹਾਰ ਅਣਠਗਦਾ ਠਾਗੈ ॥ ਬਿਨੁ ਵਖਰ ਫਿਰਿ ਫਿਰਿ ਉਠਿ ਲਾਗੈ ॥੩॥

Ḏehī gupaṯ biḏehī ḏīsai.  Sagle sāj karaṯ jagḏīsai.  Ŧẖagaṇhār aṇ▫ṯẖagḏā ṯẖāgai.  Bin vakẖar fir fir uṯẖ lāgai. ||3||

 

The visible (deyhi) body is (gupat = hidden) not seen but (bideyhi = without body) the formless thing is (deesai) visible, i.e. the sensory organs do not respond to temptations but respond to Naam within. (sagley) all things are (karat) caused (saaj-i) to happen (jagdeesai) by the Master of the world.

(Tthaganhaar) one who him/herself is easily cheated, (tthaagai) cheats (antthagda) one who cannot be cheated, i.e. the mind that earlier succumbed to temptations, now subdues them; (utth-i laagai) ready to (laagai) engage in business (bin-u) without (vakhar) merchandise (phir-i phir-i) again and again, i.e. power of temptations goes. 3.

 

ਸੰਤ ਸਭਾ ਮਿਲਿ ਕਰਹੁ ਬਖਿਆਣ ॥ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਬੇਦ ਪੁਰਾਣ ॥ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ਬੀਚਾਰੇ ਕੋਇ ॥ ਨਾਨਕ ਤਾ ਕੀ ਪਰਮ ਗਤਿ ਹੋਇ ॥੪॥੪੩॥੫੪॥

Sanṯ sabẖā mil karahu bakẖi▫āṇ.  Simriṯ sāsaṯ beḏ purāṇ.  Barahm bīcẖār bīcẖāre ko▫e.  Nānak ṯā kī param gaṯ ho▫e. ||4||43||54||

 

You (mil-i) get together in (sabhaa) assembly of (sant) saints and (karhu = make) give (vakhiaan = speech) discourse, on Smritis, (beyd) the Vedas and Puranas. But (koey) some rare person (beechaarey) contemplates (beechaar-u = thought) essence of – commands of – (brahm) the Creator – and lives in obedience to them; (ki = of, ta = that) s/he (hoey = happens) attains (param) supreme (gat-i) state, says fifth Nanak. 4. 43. 54.

 

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Note: This Shabad starts with saying that what the Almighty wills that happens. It follows up with examples of egoistic actions like attchments to family and wealth saying they are transitory. It cautions against slander or cleverness to achieve undeserved results, as these ultimately fail. Finally, it says those who obey the Almighty are glorified.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਆ ॥ ਸਦਾ ਸਦਾ ਹਰਿ ਕੀ ਸਰਣਾਈ ਪ੍ਰਭ ਬਿਨੁ ਨਾਹੀ ਆਨ ਬੀਆ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 5.  Jo ṯis bẖāvai so thī▫ā.  Saḏā saḏā har kī sarṇā▫ī parabẖ bin nāhī ān bī▫ā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Raamkali.  (Jo) whatever (bhaavai = seems right) is approved by (tis-u = that one) the Creator (so) that (theeaa) happens.

We should therefore (sadaasadaa) forever (sarnaaee = in care) submit to commands of (prabh) the Almighty (bin-u) except whom there is (na = not, aan = anyone) no (beeaa) other Master. 1.

(Rahaau) pause and reflect on this.

 

ਪੁਤੁ ਕਲਤ੍ਰੁ ਲਖਿਮੀ ਦੀਸੈ ਇਨ ਮਹਿ ਕਿਛੂ ਨ ਸੰਗਿ ਲੀਆ ॥ ਬਿਖੈ ਠਗਉਰੀ ਖਾਇ ਭੁਲਾਨਾ ਮਾਇਆ ਮੰਦਰੁ ਤਿਆਗਿ ਗਇਆ ॥੧॥

Puṯ kalaṯar lakẖimī ḏīsai in mėh kicẖẖū na sang lī▫ā.  Bikẖai ṯẖag▫urī kẖā▫e bẖulānā mā▫i▫ā manḏar ṯi▫āg ga▫i▫ā. ||1||

 

(Put-u = son) the children, (kalatr-u) spouse and (lakhmi) wealth (deesai = seen) seem valuable to you, but you will (leeaa) take (kichhoo na) none (sang-i) with you on death.

One (khaaey = eats) takes (tthagaauri) the intoxicant administered by cheats to inebriate, i.e. is attracted by, (bikhai) vices and (bhulaana) led astray; but (tiaag-i) leaves (maaiaa) the world-play, i.e. those to whom one is attached and (mandar-u) mansions when the soul (gaiaa) departs. 1.

 

ਨਿੰਦਾ ਕਰਿ ਕਰਿ ਬਹੁਤੁ ਵਿਗੂਤਾ ਗਰਭ ਜੋਨਿ ਮਹਿ ਕਿਰਤਿ ਪਇਆ ॥ ਪੁਰਬ ਕਮਾਣੇ ਛੋਡਹਿ ਨਾਹੀ ਜਮਦੂਤਿ ਗ੍ਰਾਸਿਓ ਮਹਾ ਭਇਆ ॥੨॥

Ninḏā kar kar bahuṯ vigūṯā garabẖ jon mėh kiraṯ pa▫i▫ā.  Purab kamāṇe cẖẖodėh nāhī jamḏūṯ garāsi▫o mahā bẖa▫i▫ā. ||2||

 

One who (kar-i kar-i = doing and doing) ever engages in (ninda) slander is (bahut-u) greatly (vigoota) frustrated, i.e. does not succeed in causing harm to the victims; but is punished by (paiaa) being put (mah-i) in (garabh) the wombs of mothers in many (jon-i) life forms (kirat-i) because of deeds.

Influences of (Kamaaney = done) deeds of (purab) the past do not (chhoddah-i) leave – they accompany the soul after death; which (grasio) is caught by (mahaa) the highly (bhaiaa) dreadful (jamdoot-i) agent of Divine justice. 2.

 

ਬੋਲੈ ਝੂਠੁ ਕਮਾਵੈ ਅਵਰਾ ਤ੍ਰਿਸਨ ਨ ਬੂਝੈ ਬਹੁਤੁ ਹਇਆ ॥ ਅਸਾਧ ਰੋਗੁ ਉਪਜਿਆ ਸੰਤ ਦੂਖਨਿ ਦੇਹ ਬਿਨਾਸੀ ਮਹਾ ਖਇਆ ॥੩॥

Bolai jẖūṯẖ kamāvai avrā ṯarisan na būjẖai bahuṯ ha▫i▫ā.  Asāḏẖ rog upji▫ā sanṯ ḏūkẖan ḏeh bināsī mahā kẖa▫i▫ā. ||3||

 

One (bolai = says, jhootth = falsehood) makes false promises but (kamaavai) does (avraa) otherwise; his/her fire of (trisn) craving for material gains is not (boojhai) extinguished; this is (bahut-u) highly (haiaa/hayyaa) disgraceful. (Asaadh) incurable (rog-u) ailment (upjiaa) develops (dookhan-i) by slandering (sant) the saints, i.e. one who slanders the saints is not forgiven by the Almighty; (deyh) the body (binaasi) perishes (mahaa) great (khaiaa) destruction, i.e. s/he is put to extreme hardship of reincarnation. 3.

 

ਜਿਨਹਿ ਨਿਵਾਜੇ ਤਿਨ ਹੀ ਸਾਜੇ ਆਪੇ ਕੀਨੇ ਸੰਤ ਜਇਆ ॥ ਨਾਨਕ ਦਾਸ ਕੰਠਿ ਲਾਇ ਰਾਖੇ ਕਰਿ ਕਿਰਪਾ ਪਾਰਬ੍ਰਹਮ ਮਇਆ ॥੪॥੪੪॥੫੫॥

Jinėh nivāje ṯin hī sāje āpe kīne sanṯ ja▫i▫ā.  Nānak ḏās kanṯẖ lā▫e rākẖe kar kirpā pārbarahm ma▫i▫ā. ||4||44||55||

 

The Creator (jinah-i) who (nivaajey) honours (sant) the saints with IT’s devotion; (tin hi) the same Almighty (saajey) makes them (jaiaa) glorified.

(Paarbrahm) the Supreme Being (kar-i kirpa) kindly (maiaa) bestows grace and (raakhey) keeps (daas = servants) the devotees (kantth-i = throat, laaey = touching) in embrace – in IT’s remembrance and protects them, says fifth Nanak. 4. 44. 55.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਐਸਾ ਪੂਰਾ ਗੁਰਦੇਉ ਸਹਾਈ ॥ ਜਾ ਕਾ ਸਿਮਰਨੁ ਬਿਰਥਾ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 5.  Aisā pūrā gurḏe▫o sahā▫ī.  Jā kā simran birthā na jā▫ī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Raamkali.  (Aisa) such is (poora) the perfect and (sahaaee) helpful (gurdeyo) great guru; (simran) remembrance and practice of (ja ka) whose – teachings (na jaaee) does not go (birtha) in vain. 1.

(Rahaau) pause and reflect on this.

 

ਦਰਸਨੁ ਪੇਖਤ ਹੋਇ ਨਿਹਾਲੁ ॥ ਜਾ ਕੀ ਧੂਰਿ ਕਾਟੈ ਜਮ ਜਾਲੁ ॥ ਚਰਨ ਕਮਲ ਬਸੇ ਮੇਰੇ ਮਨ ਕੇ ॥ ਕਾਰਜ ਸਵਾਰੇ ਸਗਲੇ ਤਨ ਕੇ ॥੧॥

Ḏarsan pekẖaṯ ho▫e nihāl.  Jā kī ḏẖūr kātai jam jāl.  Cẖaran kamal base mere man ke.  Kāraj savāre sagle ṯan ke. ||1||

 

(Peykhat = by seeing) by meeting him and following his teachings, one (hoey) is (nihaal-u) happy with fulfilment of wishes. And (ja ki) by whose (dhoor-i) dust of the feet, obedience – one commits no transgressions and thus (kaattai) cuts (jaal-u) the web of, i.e. is not subject to jurisdiction of, (jam) the agent of Divine justice.

Since (kamal = lotus, charan = feet) Divine commands, as taught by the guru, came to (basey) dwell in (meyrey) my (man) mind – and I obey; (sagley) all (kaaraj) purposes of (tan = body) of mine (savaarey) are accomplished. 1.

 

ਜਾ ਕੈ ਮਸਤਕਿ ਰਾਖੈ ਹਾਥੁ ॥ ਪ੍ਰਭੁ ਮੇਰੋ ਅਨਾਥ ਕੋ ਨਾਥੁ ॥ ਪਤਿਤ ਉਧਾਰਣੁ ਕ੍ਰਿਪਾ ਨਿਧਾਨੁ ॥ ਸਦਾ ਸਦਾ ਜਾਈਐ ਕੁਰਬਾਨੁ ॥੨॥

Jā kai masṯak rākẖai hāth.  Parabẖ mero anāth ko nāth.  Paṯiṯ uḏẖāraṇ kirpā niḏẖān.  Saḏā saḏā jā▫ī▫ai kurbān. ||2||

 

One on (ja kai) whose (mastak-i) forehead, (prabh) the Almighty, Master (meyro = my) of all, who is (naath-u) Master (ko) of (anaath = master-less) the hapless, (raakhai) places IT’s (haath-i) hand, i.e. bestows grace – that person achieves everything.

Being (nidhaan-u) treasure of (kripa) mercy, IT is gracious (udhaaran-u = lift) to emancipate (patit) those fallen to vices; we should (sadaa sadaa) forever (jaaeeaai = be, kurbaan-u = sacrifice) humbly obey IT. 2.

 

ਨਿਰਮਲ ਮੰਤੁ ਦੇਇ ਜਿਸੁ ਦਾਨੁ ॥ ਤਜਹਿ ਬਿਕਾਰ ਬਿਨਸੈ ਅਭਿਮਾਨੁ ॥ ਏਕੁ ਧਿਆਈਐ ਸਾਧ ਕੈ ਸੰਗਿ ॥ ਪਾਪ ਬਿਨਾਸੇ ਨਾਮ ਕੈ ਰੰਗਿ ॥੩॥

Nirmal manṯ ḏe▫e jis ḏān.  Ŧajėh bikār binsai abẖimān.  Ėk ḏẖi▫ā▫ī▫ai sāḏẖ kai sang.  Pāp bināse nām kai rang. ||3||

 

One to (jis-u) whom the guru (dey-i) gives (daan-u = alms) benediction of (mant-u = mantr) guidance (nirmal = pure) to live by Divine virtues and commands; that person (tajah-i) gives up (bikaar) vices and his/her (abhimaan-u) vanity (binsai = destroyed) leaves.

We should (dhiaaeeai) pay attention to virtues and commands of (eyk-u) the One Master (sang-i = in company) with guidance (kai) of (saadh) the guru; (paap) transgressions (binaas-e = destroyed) are obviated (rang-i = by being dyed) by emulation of Naam – Divine virtues and commands. 3.

 

ਗੁਰ ਪਰਮੇਸੁਰ ਸਗਲ ਨਿਵਾਸ ॥ ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਗੁਣਤਾਸ ॥ ਦਰਸੁ ਦੇਹਿ ਧਾਰਉ ਪ੍ਰਭ ਆਸ ॥ ਨਿਤ ਨਾਨਕੁ ਚਿਤਵੈ ਸਚੁ ਅਰਦਾਸਿ ॥੪॥੪੫॥੫੬॥
Gur parmesur sagal nivās.  Gẖat gẖat rav rahi▫ā guṇṯās.  Ḏaras ḏėh ḏẖāra▫o parabẖ ās.  Niṯ Nānak cẖiṯvai sacẖ arḏās. ||4||45||56||

 

(Gur) the great (parmeysur = Supreme Master) Almighty (nivaas) dwells in (sagal) all; IT, (guntaas) the treasure of virtues (rav-i rahiaa) is present (ghatt-i ghatt-i) in everybody/mind.

O Almighty, I (dhaarahu) have the (aas) hope that You would (deyh-i = give, daras-u = sight) reveal to me within. Fifth Nanak (nit) ever has this (ardas-i) request (chitvai) in mind, o (sach-u) Eternal Master. 4. 45. 56.

 

 

Page 901

 

ਰਾਗੁ ਰਾਮਕਲੀ ਮਹਲਾ ੫ ਘਰੁ ੨ ਦੁਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg rāmkalī mėhlā 5 gẖar 2 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Raamkali, (dupadey) of two stanzas, (ghar-u 2) to be sung to the second beat.  Invoking the all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਗਾਵਹੁ ਰਾਮ ਕੇ ਗੁਣ ਗੀਤ ॥ ਨਾਮੁ ਜਪਤ ਪਰਮ ਸੁਖੁ ਪਾਈਐ ਆਵਾ ਗਉਣੁ ਮਿਟੈ ਮੇਰੇ ਮੀਤ ॥੧॥ ਰਹਾਉ ॥

Gāvhu rām ke guṇ gīṯ.  Nām japaṯ param sukẖ pā▫ī▫ai āvā ga▫oṇ mitai mere mīṯ. ||1|| rahā▫o.

 

(Gaavhu) sing (geet = songs) praise of (gun) virtues (key) of (raam) the all-pervasive Almighty. One (paaeeai) attains (param) the supreme (sukh-u) comfort – of union with the Almighty – (japat) by remembrance and practice of (naam-u) Divine virtues and commands; his/her being subject to further (aava = coming) births and (gavan = going) deaths (mittai = erased) is obviated, o (meyrey) my (meet) friend. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਣ ਗਾਵਤ ਹੋਵਤ ਪਰਗਾਸੁ ॥ ਚਰਨ ਕਮਲ ਮਹਿ ਹੋਇ ਨਿਵਾਸੁ ॥੧॥

Guṇ gāvaṯ hovaṯ pargās.  Cẖaran kamal mėh ho▫e nivās. ||1||

 

(Gaavat = singing) by praising (gun) Divine virtues, the mind (hovat) is (pargaas-u) enlightened, i.e. vices leave the mind and the Almighty is recognized within. Then (nivaas) residing (mah-i) in (kamal) lotus (charan) feet (hoey) occurs, i.e. one places the self in care and obedience of the Almighty. 1.

 

ਸੰਤਸੰਗਤਿ ਮਹਿ ਹੋਇ ਉਧਾਰੁ ॥ ਨਾਨਕ ਭਵਜਲੁ ਉਤਰਸਿ ਪਾਰਿ ॥੨॥੧॥੫੭॥

Sanṯsangaṯ mėh ho▫e uḏẖār.  Nānak bẖavjal uṯras pār. ||2||1||57||

 

(Udhaar-u) freedom from vices (hoey) is attained by being (mah-i) in (santsang-i) company of the seekers; one (utras-i) lands (paar-i) on the far shore of (bhavjal-u) the world-ocean, i.e. overcomes vices and gets to the Almighty, – no to be reborn – says fifth Nanak. 2. 1. 57.

1

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਗੁਰੁ ਪੂਰਾ ਮੇਰਾ ਗੁਰੁ ਪੂਰਾ ॥ ਰਾਮ ਨਾਮੁ ਜਪਿ ਸਦਾ ਸੁਹੇਲੇ ਸਗਲ ਬਿਨਾਸੇ ਰੋਗ ਕੂਰਾ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 5.  Gur pūrā merā gur pūrā.  Rām nām jap saḏā suhele sagal bināse rog kūrā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Raamkali.  (Meyra) my (gur-u) guru is (poora) perfect, he is perfect indeed. He teaches that those who (jap-i) remember and practice (naam) virtues and commands of (raam) the Almighty, are (sadaa) ever (suheyley) in comfort – they are not afflicted with restless-ness caused by vices; this (binaas-e = destroys) removes (sagal) all (rog) ailments of living by (koora = falsehoods) pretense/deceit. 1.

(Rahaau) pause and reflect on this.

 

ਏਕੁ ਅਰਾਧਹੁ ਸਾਚਾ ਸੋਇ ॥ ਜਾ ਕੀ ਸਰਨਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥

Ėk ārāḏẖahu sācẖā so▫e.  Jā kī saran saḏā sukẖ ho▫e. ||1||

 

(Araadhahu) invoke (eyk-u) the One (saachaa) Eternal Master; in (ja ki) whose (saran-i) care, one (hoey) is (sadaa) ever in (sukh-u) comfort. 1.

 

ਨੀਦ ਸੁਹੇਲੀ ਨਾਮ ਕੀ ਲਾਗੀ ਭੂਖ ॥ ਹਰਿ ਸਿਮਰਤ ਬਿਨਸੇ ਸਭ ਦੂਖ ॥੨॥
Nīḏ suhelī nām kī lāgī bẖūkẖ.  Har simraṯ binse sabẖ ḏūkẖ. ||2||

 

One who (laagi) has (bhookh = hunger) yearning to live by Naam, his/her (need) sleep is (suheyli = pleasant) peaceful – s/he is ever at peace. (Sabh) all (dookh) distress (binsey = destroyed) is removed (simrat) by remembrance and practice of virtues and commands of (har-i) the Almighty. 2.

 

ਸਹਜਿ ਅਨੰਦ ਕਰਹੁ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਿ ਪੂਰੈ ਸਭ ਚਿੰਤ ਮਿਟਾਈ ॥੩॥

Sahj anand karahu mere bẖā▫ī.  Gur pūrai sabẖ cẖinṯ mitā▫ī. ||3||

 

(Karhu) make (anand) merry – be joyful – (sahj-i) with poise, o (meyrey) my (bhaaee) brethren. (Poorai) the perfect guru (mittaaee) removes (sabh) all (chint) worries – follow him to achieve that. 3.

 

ਆਠ ਪਹਰ ਪ੍ਰਭ ਕਾ ਜਪੁ ਜਾਪਿ ॥ ਨਾਨਕ ਰਾਖਾ ਹੋਆ ਆਪਿ ॥੪॥੨॥੫੮॥

Āṯẖ pahar parabẖ kā jap jāp.  Nānak rākẖā ho▫ā āp. ||4||2||58||

 

(Jaap-i) keep in mind and practice (jap-u = what needs to be remembered) virtues and commands of (prabh) the Master, (aatth = eight, pahar = three-hour periods) round the clock in all activities. One who does that (aap-i = self) the Almighty (hoaa = is, raakha = protector) protects that person – from vices temptations and resultant retributions, says fifth Nanak. 4. 2. 58.

 

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ਰਾਗੁ ਰਾਮਕਲੀ ਮਹਲਾ ੫ ਪੜਤਾਲ ਘਰੁ ੩   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg rāmkalī mėhlā 5 paṛ▫ṯāl gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Raamkali (ghar-u-3) to be sung to the third beat, (parrtaal) with variations of beat.  Invoking the all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਨਰਨਰਹ ਨਮਸਕਾਰੰ ॥ ਜਲਨ ਥਲਨ ਬਸੁਧ ਗਗਨ ਏਕ ਏਕੰਕਾਰੰ ॥੧॥ ਰਹਾਉ ॥

Narnarah namaskāraʼn.  Jalan thalan basuḏẖ gagan ek ekaʼnkāraʼn. ||1|| rahā▫o.

 

My (namskaara’n) obeisance to (narahar = half-man half-lion form – metaphor for) the Almighty. That (eykankaara’n) One all-pervasive Master is present in (jalan) water and in/on (thalan) land on (basudh) the earth, and (gagan) in the sky. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਨ ਧਰਨ ਪੁਨ ਪੁਨਹ ਕਰਨ ॥ ਨਹ ਗਿਰਹ ਨਿਰੰਹਾਰੰ ॥੧॥

Haran ḏẖaran pun punah karan.  Nah girah niraʼnhāraʼn. ||1||

 

IT (dharan) supports, (haran = takes away) destroys and (karan) creates (pun punah-i) again and again.

IT has no one (girah) home and (nira-n-haara-n) eats no food. 1.

 

ਗੰਭੀਰ ਧੀਰ ਨਾਮ ਹੀਰ ਊਚ ਮੂਚ ਅਪਾਰੰ ॥ ਕਰਨ ਕੇਲ ਗੁਣ ਅਮੋਲ ਨਾਨਕ ਬਲਿਹਾਰੰ ॥੨॥੧॥੫੯॥

Gambẖīr ḏẖīr nām hīr ūcẖ mūcẖ apāraʼn.  Karan kel guṇ amol Nānak balihāraʼn. ||2||1||59||

 

IT is (gambheer) profound in virtues and (dheer) patient with the creatures; has (heer = jewel) valuable (naam) virtues, is (ooch) the highest of all, (mooch) great and (apaara’n) Infinite.

IT (karan) makes (key) play of the world, has (amol) invaluable (gun) virtues; I (balihaara’n = am sacrifice) adore IT, says fifth Nanak. 2. 1. 59.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਰੂਪ ਰੰਗ ਸੁਗੰਧ ਭੋਗ ਤਿਆਗਿ ਚਲੇ ਮਾਇਆ ਛਲੇ ਕਨਿਕ ਕਾਮਿਨੀ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 5.  Rūp rang suganḏẖ bẖog ṯi▫āg cẖale mā▫i▫ā cẖẖale kanik kāminī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Raamkali.  (Roop) good looks, (rang) merry-making, (sugandh) scents, (bhog) pleasures of life, (kanik = gold) wealth and (kaamini = women) lust; all these are part of (maaiaa) world-play and (chhaley) cheat, i.e. cause one to forget the Almighty, but one (tiaag-i) leaves them behind and (chaley) departs from the world. 1.

 (Rahaau) pause and reflect on this.

 

ਭੰਡਾਰ ਦਰਬ ਅਰਬ ਖਰਬ ਪੇਖਿ ਲੀਲਾ ਮਨੁ ਸਧਾਰੈ ॥ ਨਹ ਸੰਗਿ ਗਾਮਨੀ ॥੧॥

Bẖandār ḏarab arab kẖarab pekẖ līlā man saḏẖārai.  Nah sang gāmnī. ||1||

 

One gathers (bhanddaar) storehouses of (darab) wealth (arab = one hundred crore, kharab = one hundred arab) beyond measure, and (saadhaarai = feels satisfied) is happy in (man) the mind, i.e. feels happy, (peykh-i) seeing (leela) play of this wealth; but none (gaamni) goes (sang-i) with the soul. 1.

 

ਸੁਤ ਕਲਤ੍ਰ ਭ੍ਰਾਤ ਮੀਤ ਉਰਝਿ ਪਰਿਓ ਭਰਮਿ ਮੋਹਿਓ ਇਹ ਬਿਰਖ ਛਾਮਨੀ ॥ ਚਰਨ ਕਮਲ ਸਰਨ ਨਾਨਕ ਸੁਖੁ ਸੰਤ ਭਾਵਨੀ ॥੨॥੨॥੬੦॥

Suṯ kalṯar bẖarāṯ mīṯ urajẖ pari▫o bẖaram mohi▫o ih birakẖ cẖẖāmnī.  Cẖaran kamal saran Nānak sukẖ sanṯ bẖāvnī. ||2||2||60||

 

One (pario) remains (urajh-i) entangled with (sut = sons) children, (klatr) spouse, (bhraat = brothers) siblings and (meet) friends; s/he is (mohio) attached to them (bharam-i) with the delusion – that they will always be there to help, but (ih) these relationships are transitory like the (chhaamni) shade of (birakh) a tree. Lasting (sukh-u) comfort for the soul is attained by (bhaavni) faith in (saran = sanctuary) protection (charan kamal) lotus feet, i.e. through obedience like (sant = saint) the devotees, says fifth Nanak. 2. 2. 60.

 

SGGS pp 896-899, Raamkali M; 5, Shabads 45-51.

 

Note: In this Shabad, the fifth Guru mentions some of the different names for God used by the Hindus and Muslims. However whereas the differences seem only because of the language used but causes the delusion that Gods of the Hindus and Muslims, i.e. of different religions, are different. When this delusion is removed by the guru, the different names are seen as the same.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕਾਰਨ ਕਰਨ ਕਰੀਮ ॥ ਸਰਬ ਪ੍ਰਤਿਪਾਲ ਰਹੀਮ ॥ ਅਲਹ ਅਲਖ ਅਪਾਰ ॥ ਖੁਦਿ ਖੁਦਾਇ ਵਡ ਬੇਸੁਮਾਰ ॥੧॥

Rāmkalī mėhlā 5.  Kāran karan karīm.  Sarab parṯipāl rahīm.  Alah alakẖ apār.  Kẖuḏ kẖuḏā▫e vad besumār. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  (Kareem – in Arabic/Muslim) the gracious Almighty is (karan) the Creator of (kaaran – in Hindi/Hindu) the creation. (Raheem in Arabic) the Merciful Master (pratipaal) looks after (sarab – in Hindi) all.

Allah – Muslim name for God – is (alakh) Ineffable and (apaar) Infinite. (Vadd) the great (Khudaaey) Khudaa – Arabic for God, is (khud-i) by IT-self and (b-esumaar) Infinite. 1.

 

Page 897

 

ਓ‍ੁਂ ਨਮੋ ਭਗਵੰਤ ਗੁਸਾਈ ॥ ਖਾਲਕੁ ਰਵਿ ਰਹਿਆ ਸਰਬ ਠਾਈ ॥੧॥ ਰਹਾਉ ॥

Oʼn namo bẖagvanṯ gusā▫ī.  Kẖālak rav rahi▫ā sarab ṯẖā▫ī. ||1|| rahā▫o.

 

(Namo/namaskaar) obeisance to (on-u) all-pervasive (bhagvant) Master of destiny and (gusaaee) Master of the world – all creation. (Khaalak-u) the Creator (rav-i rahiaa) pervades in (sarab) all (tthaaee) places. 1.

(Rahaau) pause and reflect on this.

 

ਜਗੰਨਾਥ ਜਗਜੀਵਨ ਮਾਧੋ ॥ ਭਉ ਭੰਜਨ ਰਿਦ ਮਾਹਿ ਅਰਾਧੋ ॥ ਰਿਖੀਕੇਸ ਗੋਪਾਲ ਗੁਵਿੰਦ ॥ ਪੂਰਨ ਸਰਬਤ੍ਰ ਮੁਕੰਦ ॥੨॥

Jagannāth jagjīvan māḏẖo.  Bẖa▫o bẖanjan riḏ māhi arāḏẖo.  Rikẖīkes gopāl govinḏ.  Pūran sarbaṯar mukanḏ. ||2||

 

The Hindus say: The Almighty is (jagann-naath) the Master of the world, (jagjeevan) the life of creatures and (maadho = husband of Lakshmi) the Master of the world-play; (araadho) invoke (maah-i) in your (man) mind the Almighty (bhanjan) destroyer of – deliverer from – (bhau/bhav) rebirth.

(Gopaal) the Sustainor and (guvind) Master of the world (rikhikeys = controller of organs) directs actions of the creatures and (pooran) pervades (sarbatr) everywhere and finally (mukand) emancipates from cycles of births and deaths. 2.

 

ਮਿਹਰਵਾਨ ਮਉਲਾ ਤੂਹੀ ਏਕ ॥ ਪੀਰ ਪੈਕਾਂਬਰ ਸੇਖ ॥ ਦਿਲਾ ਕਾ ਮਾਲਕੁ ਕਰੇ ਹਾਕੁ ॥ ਕੁਰਾਨ ਕਤੇਬ ਤੇ ਪਾਕੁ ॥੩॥

Miharvān ma▫ulā ṯūhī ek.  Pīr paikāʼnbar sekẖ.  Ḏilā kā mālak kare hāk.  Kurān kaṯeb ṯe pāk. ||3||

 

The Muslims say: O Almighty (toohi) You (eyk) alone are (miharvaan) the kind (maulaa) emancipator. (Peer) the gurus, (paikaambar/paighambar) prophets and (seykh) those who wield both religious and temporal authority are all created by You.

The Almighty, (maalak-u) Master of (dilaa) hearts – who is present in all minds – (karey = makes, haak-u = call) motivates from within; IT is more (paak-u) sacred (tey) than described by Quran or (kateyb) other Semitic scriptures. 3.

 

ਨਾਰਾਇਣ ਨਰਹਰ ਦਇਆਲ ॥ ਰਮਤ ਰਾਮ ਘਟ ਘਟ ਆਧਾਰ ॥ ਬਾਸੁਦੇਵ ਬਸਤ ਸਭ ਠਾਇ ॥ ਲੀਲਾ ਕਿਛੁ ਲਖੀ ਨ ਜਾਇ ॥੪॥

Nārā▫iṇ narhar ḏa▫i▫āl.  Ramaṯ rām gẖat gẖat āḏẖār.  Bāsuḏev basaṯ sabẖ ṯẖā▫e.  Līlā kicẖẖ lakẖī na jā▫e. ||4||

 

The Hindus describe IT thus: IT (naaraain) is the support of creatures; takes shape as (narhar) half-man half-lion and is (daiaal) compassionate/merciful. IT is called Raam, (ramat) pervades (ghatt ghatt) in all creatures and is (aadhaar) their mainstay.

(Baasudeyv) Master of the universe (basat) dwells at (sabh) all (tthaaey) places; IT’s (leela) play (na jaaey) cannot be (lakhi) described (kichh-u = any) even a bit. 4.

 

ਮਿਹਰ ਦਇਆ ਕਰਿ ਕਰਨੈਹਾਰ ॥ ਭਗਤਿ ਬੰਦਗੀ ਦੇਹਿ ਸਿਰਜਣਹਾਰ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭਰਮ ॥ ਏਕੋ ਅਲਹੁ ਪਾਰਬ੍ਰਹਮ ॥੫॥੩੪॥੪੫॥

Mihar ḏa▫i▫ā kar karnaihār.  Bẖagaṯ banḏagī ḏėh sirjaṇhār.  Kaho Nānak gur kẖo▫e bẖaram.  Ėko alhu pārbarahm. ||5||34||45||

 

O (karnaihaar) Creator, (kar-i) bestow (mihar) grace and (daiaa) and kindness; (deyh-i = give) impart the sense of (bhagat-i) devotion (bandgi) to obey Your commands, o (sirjanhaar) Creator.

These can create doubts but, (kahu) say o fifth Nanak; one whose (bharam) delusion – about differences about God – (khoey = lost) is removed (gur-i) by the guru; for him/her Alah-u/Allah – Muslim name for God and Paarbrahm – Hindu Name for God refer to (eyko) the One Almighty. 5. 34. 45.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕੋਟਿ ਜਨਮ ਕੇ ਬਿਨਸੇ ਪਾਪ ॥ ਹਰਿ ਹਰਿ ਜਪਤ ਨਾਹੀ ਸੰਤਾਪ ॥ ਗੁਰ ਕੇ ਚਰਨ ਕਮਲ ਮਨਿ ਵਸੇ ॥ ਮਹਾ ਬਿਕਾਰ ਤਨ ਤੇ ਸਭਿ ਨਸੇ ॥੧॥

Rāmkalī mėhlā 5.  Kot janam ke binse pāp.  Har har japaṯ nāhī sanṯāp.  Gur ke cẖaran kamal man vase.  Mahā bikār ṯan ṯe sabẖ nase. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  Influence on the mind, of (Paap = sins) wrongdoings of (kott-i = crore/ten million) numerous past (janam) births (binsey = destroyed) is removed (japat) by remembrance and practice of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty – and one does not act according to them; then there is (naahi) no (santaap = serious illness) suffering.

This happens when (kamal) lotus (charan) feet (key) of (gur) the guru (vasey) abide (man-i) in the mind, i.e. one submits to the guru’s teachings; then (sabh-i) all (maha = great) the terrible (bikaar) vices (nasey = run) are shed (tey) from (tan= body) life. 1.

 

ਗੋਪਾਲ ਕੋ ਜਸੁ ਗਾਉ ਪ੍ਰਾਣੀ ॥ ਅਕਥ ਕਥਾ ਸਾਚੀ ਪ੍ਰਭ ਪੂਰਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Gopāl ko jas gā▫o parāṇī.  Akath kathā sācẖī parabẖ pūran joṯī joṯ samāṇī. ||1|| rahā▫o.

 

O (praani) mortal, (gaau = sing, jas-u = praise) acknowledge and obey commands (ko) of (gopaal = sustainer of the world) the Almighty.

(Kathaa = description) virtues of (pooran) the all-pervasive (prabh) Almighty are (saachi) eternal but (akath) cannot be told, i.e. the Almighty is un-knowable – so do not try to evaluate IT, just obey IT’s commands; one who obeys IT’s commands his/her (joti) spirit/soul (samaani) merges (jot-i) in the Supreme Spirit. 1.

(Rahaau) pause and reflect on this.

 

ਤ੍ਰਿਸਨਾ ਭੂਖ ਸਭ ਨਾਸੀ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਜਪਿਆ ਅਬਿਨਾਸੀ ॥ ਰੈਨਿ ਦਿਨਸੁ ਪ੍ਰਭ ਸੇਵ ਕਮਾਨੀ ॥ ਹਰਿ ਮਿਲਣੈ ਕੀ ਏਹ ਨੀਸਾਨੀ ॥੨॥

Ŧarisnā bẖūkẖ sabẖ nāsī.  Sanṯ parsāḏ japi▫ā abẖināsī.  Rain ḏinas parabẖ sev kamānī.  Har milṇai kī eh nīsānī. ||2||

 

(Sabh) all (trisna = thirst, bhookh = hunger) chasing of desires (naasi = runs) ends, when (prasaad-i) with grace/guidance of (sant = saint) the guru, virtues and commands of (abinaasi = imperishable) the Eternal (japiaa) are kept in mind, and obeyed.

(Kamaani = doing) being in (seyv = service) obedience of (prabh) the Almighty (rain-i) night and (dinas-u) day; (eyh) this is (neesaani) the sign of (milney = meeting) having found (har-i) the Almighty within. 2.

 

ਮਿਟੇ ਜੰਜਾਲ ਹੋਏ ਪ੍ਰਭ ਦਇਆਲ ॥ ਗੁਰ ਕਾ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲ ॥ ਪਰਾ ਪੂਰਬਲਾ ਕਰਮੁ ਬਣਿ ਆਇਆ ॥ ਹਰਿ ਕੇ ਗੁਣ ਨਿਤ ਰਸਨਾ ਗਾਇਆ ॥੩॥

Mite janjāl ho▫e parabẖ ḏa▫i▫āl.  Gur kā ḏarsan ḏekẖ nihāl.  Parā pūrbalā karam baṇ ā▫i▫ā.  Har ke guṇ niṯ rasnā gā▫i▫ā. ||3||

 

(Prabh) the Almighty (hoey) is then (daiaal) kind and (janjaal) entanglements of the world-play (mittey = removed) are given up; one is (nihaal) happy (deykh-i) seeing (darsan) the sight, i.e. meeting and acting by guidance, of the guru – to keep the Almighty in mind.

This is the sign that (karam-u) Divine grace earned (paraa = far, poorbalaa = past) based on past deeds (ban-i aaiaa = happens) has manifested; it comes to one who (nit) ever (gaaiaa = sang) praises and emulates (gun) virtues of (har-i) the Almighty. 3.

 

ਹਰਿ ਕੇ ਸੰਤ ਸਦਾ ਪਰਵਾਣੁ ॥ ਸੰਤ ਜਨਾ ਮਸਤਕਿ ਨੀਸਾਣੁ ॥ ਦਾਸ ਕੀ ਰੇਣੁ ਪਾਏ ਜੇ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸ ਕੀ ਪਰਮ ਗਤਿ ਹੋਇ ॥੪॥੩੫॥੪੬॥

Har ke sanṯ saḏā parvāṇ.  Sanṯ janā masṯak nīsāṇ.  Ḏās kī reṇ pā▫e je ko▫e.  Nānak ṯis kī param gaṯ ho▫e. ||4||35||46||

 

(Sant = saints/devotees) those who live by virtues and commands of (har-i) the Almighty are (sadaa) always (parvaan-u) approved, i.e. Almighty reveals within them. (Sant = saints/devoted, janaa = people) the devotees have, i.e. devotion is, (neesaan-u) the sign (mastak-i) on the forehead – living by Divine virtues and commands gets them approval.

(Jey) if (koey) someone (paa-e) receives (re-nu) dust of the feet, i.e. gets the opportunity to meet and follows the example, of (daas = servants) those who obey the Master; (ki = of, tis-u = that) s/he (hoey) attains (param) the Supreme (gat-i) state – of union with the Almighty, and is not reborn, says fifth Nanak. 4. 35. 46.

 

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Note: When one goes to the Gurduara/the holy congregation, one should do that as a humble seeker shedding all vanity. Saadhsangat, the holy congregation. There we hear virtues and commands of the Creator being recounted and should be attentive to them to lead life by them. This is the message of the fifth Guru in this Shabad.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਦਰਸਨ ਕਉ ਜਾਈਐ ਕੁਰਬਾਨੁ ॥ ਚਰਨ ਕਮਲ ਹਿਰਦੈ ਧਰਿ ਧਿਆਨੁ ॥ ਧੂਰਿ ਸੰਤਨ ਕੀ ਮਸਤਕਿ ਲਾਇ ॥ ਜਨਮ ਜਨਮ ਕੀ ਦੁਰਮਤਿ ਮਲੁ ਜਾਇ ॥੧॥

Rāmkalī mėhlā 5.  Ḏarsan ka▫o jā▫ī▫ai kurbān.  Cẖaran kamal hirḏai ḏẖar ḏẖi▫ān.

 

Composition of the fifth Guru in Raga Raamkali.  We should (jaaeeai kurban = be sacrifice) humbly do everything (kau) for (darsan = sight) meeting, and (dhar-i) keeping (hirdai) in mind and (dhiaan-u) paying attention to (kamal = lotus, charan = feet) the guru’s instructions and obeying them.

One who (laaey) applies (dhoor-i) dust of the feet of (santan) the guru (mastak-i) on the forehead, i.e. follows instructions and example of the guru; (mal-u) filth of (durmat-i) ignoble mindset developed in (janam janam) birth after birth (jaaye) leaves. 1.

 

ਜਿਸੁ ਭੇਟਤ ਮਿਟੈ ਅਭਿਮਾਨੁ ॥ ਪਾਰਬ੍ਰਹਮੁ ਸਭੁ ਨਦਰੀ ਆਵੈ ਕਰਿ ਕਿਰਪਾ ਪੂਰਨ ਭਗਵਾਨ ॥੧॥ ਰਹਾਉ ॥

Jis bẖetaṯ mitai abẖimān.  Pārbarahm sabẖ naḏrī āvai kar kirpā pūran bẖagvān. ||1|| rahā▫o.

 

Please (kar-i kirpa) be kind – and help me find me find such a guru -, o (pooran = perfect) profound (bhagvaan = master of destiny) Almighty, by (bheyttat) meeting and following (jis-u) whom, my (abhimaan) vanity (mittai = effaced) leaves and (paarbrahm-u) the Supreme Being (nadri aavai) is seen by me to be (sabh-u) everywhere and doing everything. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰ ਕੀ ਕੀਰਤਿ ਜਪੀਐ ਹਰਿ ਨਾਉ ॥ ਗੁਰ ਕੀ ਭਗਤਿ ਸਦਾ ਗੁਣ ਗਾਉ ॥ ਗੁਰ ਕੀ ਸੁਰਤਿ ਨਿਕਟਿ ਕਰਿ ਜਾਨੁ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਸਤਿ ਕਰਿ ਮਾਨੁ ॥੨॥

Gur kī kīraṯ japī▫ai har nā▫o.  Gur kī bẖagaṯ saḏā guṇ gā▫o.  Gur kī suraṯ nikat kar jān.  Gur kā sabaḏ saṯ kar mān. ||2||

 

(Keerat-i) praise (ki) of the guru is – to follow his teachings – to (japeeaai) keep in mind and live by (naau/naam) virtues and commands of (har-i) the Almighty. (Bhagat-i) devotion of the guru is to (sadaa) ever (gaau = sing) praise and emulate (gun) Divine virtues.

(Surat-i) the understanding given by the guru is to ever (kar-i jaan-u = deem) perceive the Almighty (nikkatt-i = near) with you. (Maan-u) accept/obey (sabadad-u) the world of the guru (kar-i) as (sat-i = truth) inviolable. 2.

 

ਗੁਰ ਬਚਨੀ ਸਮਸਰਿ ਸੁਖ ਦੂਖ ॥ ਕਦੇ ਨ ਬਿਆਪੈ ਤ੍ਰਿਸਨਾ ਭੂਖ ॥ ਮਨਿ ਸੰਤੋਖੁ ਸਬਦਿ ਗੁਰ ਰਾਜੇ ॥ ਜਪਿ ਗੋਬਿੰਦੁ ਪੜਦੇ ਸਭਿ ਕਾਜੇ ॥੩॥

Gur bacẖnī samsar sukẖ ḏūkẖ.  Kaḏe na bi▫āpai ṯarisnā bẖūkẖ.  Man sanṯokẖ sabaḏ gur rāje.  Jap gobinḏ paṛ▫ḏe sabẖ kāje. ||3||

 

(Sukh) comfort and (dookh) discomfort are (samsara-i) equal for one who lives (bachni = by word) by teachings of the guru; (trisna = thirst, bhookh = hunger) desires/craving (na kadey) never (biaapai) afflict him/her to forget God.

Because s/he has (santokh-u) contentment (man-i) in the mind by being (raajey) satiated/satisfied (sabad-i = by word) with teachings of the guru to give up craving. S/he (jap-i) remembers and practices commands of (gobind-u = master of the world) the Almighty which (kaajey = covers with, parrdey = curtains) enables him/her to preserve his/her honor by overcoming vulnerabilities. 3.

 

ਗੁਰੁ ਪਰਮੇਸਰੁ ਗੁਰੁ ਗੋਵਿੰਦੁ ॥ ਗੁਰੁ ਦਾਤਾ ਦਇਆਲ ਬਖਸਿੰਦੁ ॥ ਗੁਰ ਚਰਨੀ ਜਾ ਕਾ ਮਨੁ ਲਾਗਾ ॥ ਨਾਨਕ ਦਾਸ ਤਿਸੁ ਪੂਰਨ ਭਾਗਾ ॥੪॥੩੬॥੪੭॥
Gur parmesar gur govinḏ.  Gur ḏāṯā ḏa▫i▫āl bakẖsinḏ.  Gur cẖarnī jā kā man lāgā.  Nānak ḏās ṯis pūran bẖāgā. ||4||36||47||

 

(Gur) the guru is the embodiment of (parmeysar-u) the Supreme Master, (govind-u) Master of the world, i.e. the Guru emulates/displays Divine virtues. The guru is (daata = giver) beneficent, (daiaal) compassionate and (bakhsind) gracious.

One (ja ka) whose (man-u) mind (laagaa) touches (charni) the feet of, i.e. respectfully follows the teachings of, the guru; (tis-u = that) s/he has (pooran = perfect) good fortune – for s/he does not succumb to vices and thus becomes acceptable to the Almighty, says (daas = servant) humble fifth Nanak. 4. 36. 47.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕਿਸੁ ਭਰਵਾਸੈ ਬਿਚਰਹਿ ਭਵਨ ॥ ਮੂੜ ਮੁਗਧ ਤੇਰਾ ਸੰਗੀ ਕਵਨ ॥ ਰਾਮੁ ਸੰਗੀ ਤਿਸੁ ਗਤਿ ਨਹੀ ਜਾਨਹਿ ॥ ਪੰਚ ਬਟਵਾਰੇ ਸੇ ਮੀਤ ਕਰਿ ਮਾਨਹਿ ॥੧॥

Rāmkalī mėhlā 5.  Kis bẖarvāsai bicẖrahi bẖavan.  Mūṛ mugaḏẖ ṯerā sangī kavan.  Rām sangī ṯis gaṯ nahī jānėh.  Pancẖ batvāre se mīṯ kar mānėh. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  (Bharvaasai) with confidence in (kis-u) whose support do you (bichrah-i) go about (bhavan = house) in the world, o human being? O (moorr mugadh) silly person, (kavan = who) which mortal can be (teyra) your (sangi) companion – forever here and in the hereafter?

(Raam-u) the all-pervasive Almighty alone is (sangi) the companion everywhere – here and in the hereafter – but You do not (jaanah-i = know) recognize/acknowledge (tis-u) IT’s (gat-i = state) presence with you, and instead (kar-i maanah-i) consider (panch) the five (battvaarey = highway robbers) vices – lust, anger, greed, attachment to the world-play, vanity – as (meet) friends, i.e. are at ease with them. 1.

 

ਸੋ ਘਰੁ ਸੇਵਿ ਜਿਤੁ ਉਧਰਹਿ ਮੀਤ ॥ ਗੁਣ ਗੋਵਿੰਦ ਰਵੀਅਹਿ ਦਿਨੁ ਰਾਤੀ ਸਾਧਸੰਗਿ ਕਰਿ ਮਨ ਕੀ ਪ੍ਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥

So gẖar sev jiṯ uḏẖrahi mīṯ.  Guṇ govinḏ ravī▫ah ḏin rāṯī sāḏẖsang kar man kī parīṯ. ||1|| rahā▫o.

 

O (meet) friends, (seyv-i) serve that (ghar-u = house) authority by (jit-u) which you can (udhrah-i) be saved – from vices and hence their consequences.

We should (raveeah-i) keep in mind (gun) virtues of (govind = master of the world) the Almighty (din-u) day and (raati) night; and (kar-i = practice being in) join (saadhsang-i) holy congregation – where Divine virtues are remembered and learnt to emulate – with (preet-i) affection (ki) of (man) the mind, i.e. lovingly emulate Divine virtues. 1.

(Rahaau) pause and reflect on this.

 

ਜਨਮੁ ਬਿਹਾਨੋ ਅਹੰਕਾਰਿ ਅਰੁ ਵਾਦਿ ॥ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਬਿਖਿਆ ਸਾਦਿ ॥ ਭਰਮਤ ਭਰਮਤ ਮਹਾ ਦੁਖੁ ਪਾਇਆ ॥ ਤਰੀ ਨ ਜਾਈ ਦੁਤਰ ਮਾਇਆ ॥੨॥

Janam bihāno ahaʼnkār ar vāḏ.  Ŧaripaṯ na āvai bikẖi▫ā sāḏ.  Bẖarmaṯ bẖarmaṯ mahā ḏukẖ pā▫i▫ā.  Ŧarī na jā▫ī ḏuṯar mā▫i▫ā. ||2||

 

(Janam-u) human birth/life (bihaano) is passing being (ahankaar-i) proud of material wealth and engaging in (vaad-i) conflicts. But (tripti) lasting satisfaction does not (avaai) come (saad-i = with taste) with pleasures of (bikhiaa) transitory material wealth.

One (bharmat bharmat) wanders and wanders all over – for the sake of wealth – (paaiaa) suffering (mahaa) great (dukh-u) distress. (Na jaaee = cannot be) it is hard to (tar-i = swim across) overcome attachments to (maaiaa) the world-play – and one should try and earn Divine grace. 2.

 

ਕਾਮਿ ਨ ਆਵੈ ਸੁ ਕਾਰ ਕਮਾਵੈ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਵੈ ॥ ਰਾਖਨ ਕਉ ਦੂਸਰ ਨਹੀ ਕੋਇ ॥ ਤਉ ਨਿਸਤਰੈ ਜਉ ਕਿਰਪਾ ਹੋਇ ॥੩॥

Kām na āvai so kār kamāvai.  Āp bīj āpe hī kẖāvai.  Rākẖan ka▫o ḏūsar nahī ko▫e.  Ŧa▫o nisṯarai ja▫o kirpā ho▫e. ||3||

 

One (kamaavai = carries out) does (s-u) those (kaar = jobs) things which are (na aavai = do not come) are of no (kaam) avail – in the hereafter; s/he does not realize that what (aap-i = self) one (beej-i) sows (aap-i hi) him/herself (khaavai) eats, i.e. s/he alone faces the consequences of what s/he does.

There is (nahi koey = not any) no one (doosar = other) else (kau) to, i.e. who can, (raakhan) save from these consequences; one (nistarai = swims across the night) overcomes vices and not be reborn only (tau) then (jau) when (kirpa) Divine grace (hoey = happens) is bestowed – through living by Divine virtues and commands. 3.

 

ਪਤਿਤ ਪੁਨੀਤ ਪ੍ਰਭ ਤੇਰੋ ਨਾਮੁ ॥ ਅਪਨੇ ਦਾਸ ਕਉ ਕੀਜੈ ਦਾਨੁ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਗਤਿ ਕਰਿ ਮੇਰੀ ॥ ਸਰਣਿ ਗਹੀ ਨਾਨਕ ਪ੍ਰਭ ਤੇਰੀ ॥੪॥੩੭॥੪੮॥

Paṯiṯ punīṯ parabẖ ṯero nām.  Apne ḏās ka▫o kījai ḏān.  Kar kirpā parabẖ gaṯ kar merī.  Saraṇ gahī Nānak parabẖ ṯerī. ||4||37||48||

 

O (prabh) Almighty, living by (teyro) Your (naam-u) virtues and commands (puneet) purifies (patit) those fallen to vices; please (kaajai = do) give this (daan-u = alms) benediction (kau) to (apn-e = own) Your (daas) servant, i.e. enable me to live by Your Naam.

O (prabh) Master, please (kar-i kirpa) be kind to (kar-i = make) cause (meyri) my (gat-i) emancipation – enable to overcome vices and accept me for union with You. I have (gahi = held) placed myself in (t-eri) Your (saran-i) sanctuary – I rely on You alone, says fifth Nanak. 4. 37. 48.

 

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Note: In the Shabad below the fifth Guru emphasizes the need to follow the guru.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਇਹ ਲੋਕੇ ਸੁਖੁ ਪਾਇਆ ॥ ਨਹੀ ਭੇਟਤ ਧਰਮ ਰਾਇਆ ॥ ਹਰਿ ਦਰਗਹ ਸੋਭਾਵੰਤ ॥ ਫੁਨਿ ਗਰਭਿ ਨਾਹੀ ਬਸੰਤ
॥੧॥

Rāmkalī mėhlā 5.  Ih loke sukẖ pā▫i▫ā.  Nahī bẖetaṯ ḏẖaram rā▫i▫ā.  Har ḏargėh sobẖāvanṯ.  Fun garabẖ nāhī basanṯ. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  Those who follow the guru’s teachings (paaiaa = get) have (sukh-u) peace in (ih) this (lok-e) world; and are not (bheyttat = meet) confronted by (dharam raaiaa = Divine judge) Divine justice.

They are (sobhavant = glorious) honorably accepted (dargah) in court of (har-i) the Almighty – for union with IT. And thus do not (basant = dwell) enter (garabh-i) in the mother’s womb (phun-i) again, i.e. are not reborn. 1.

 

ਜਾਨੀ ਸੰਤ ਕੀ ਮਿਤ੍ਰਾਈ ॥ ਕਰਿ ਕਿਰਪਾ ਦੀਨੋ ਹਰਿ ਨਾਮਾ ਪੂਰਬਿ ਸੰਜੋਗਿ ਮਿਲਾਈ ॥੧॥ ਰਹਾਉ ॥
Jānī sanṯ kī miṯrā▫ī.  Kar kirpā ḏīno har nāmā pūrab sanjog milā▫ī. ||1|| rahā▫o.

 

One who (jaani) knows/understands the value of (mitraaee) the friendship, (ki) of (sant) the guru – s/he tries to find the guru; the guru (kar-i kirpa) is kind to (deeno = give) impart awareness of (naama) virtues and commands of (har-i) the Almighty; this (sanjog-i) association (milaaee = caused to meet) comes about based on past (poorab-i) past (sanjog-i) connection – deeds, i.e. the guru is found by good fortune/Divine grace. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰ ਕੈ ਚਰਣਿ ਚਿਤੁ ਲਾਗਾ ॥ ਧੰਨਿ ਧੰਨਿ ਸੰਜੋਗੁ ਸਭਾਗਾ ॥ ਸੰਤ ਕੀ ਧੂਰਿ ਲਾਗੀ ਮੇਰੈ ਮਾਥੇ ॥ ਕਿਲਵਿਖ ਦੁਖ ਸਗਲੇ ਮੇਰੇ ਲਾਥੇ ॥੨॥

Gur kai cẖaraṇ cẖiṯ lāgā.  Ḏẖan ḏẖan sanjog sabẖāgā.  Sanṯ kī ḏẖūr lāgī merai māthe.  Kilvikẖ ḏukẖ sagle mere lāthe. ||2||

 

When my (chit-u) mind (laaga) was applied (charan-i = on feet) to carrying out instructions of the guru; that was (dhann-i dhann-i) a great (sabhaaga = fortunate) blessed (sanjog-u) occasion.

(Dhoor-i) dust of the feet of (sant) the guru was (laagi) applied to (meyrai) my (maathey) forehead, i.e. since I submitted to the guru’s teachings, (sagley) all (kilvikh) transgressions and the resultant (dukh) grief (laathey = removed) have gone. 2.

 

ਸਾਧ ਕੀ ਸਚੁ ਟਹਲ ਕਮਾਨੀ ॥ ਤਬ ਹੋਏ ਮਨ ਸੁਧ ਪਰਾਨੀ ॥ ਜਨ ਕਾ ਸਫਲ ਦਰਸੁ ਡੀਠਾ ॥ ਨਾਮੁ ਪ੍ਰਭੂ ਕਾ ਘਟਿ ਘਟਿ ਵੂਠਾ ॥੩॥

Sāḏẖ kī sacẖ tahal kamānī.  Ŧab ho▫e man suḏẖ parānī.  Jan kā safal ḏaras dīṯẖā.  Nām parabẖū kā gẖat gẖat vūṯẖā. ||3||

 

From the time one (kamaani) carries out (ttahal = service) instructions (ki) of (saadh) the guru, (tey) from (tab) then on (man) the mind of (praani) the mortal (hoey) becomes (sudh) clean – free of vices.

(Ddeettha = seeing, daras = sight) meeting (jan) devotees and following their example is (saphal) fruitful. In their company, (naam-u) virtues and commands of (prabhoo) the Almighty (vootthaa = abide) are remembered (ghatt-i ghatt-i) in the minds – and practiced. 3. 

 

ਮਿਟਾਨੇ ਸਭਿ ਕਲਿ ਕਲੇਸ ॥ ਜਿਸ ਤੇ ਉਪਜੇ ਤਿਸੁ ਮਹਿ ਪਰਵੇਸ ॥ ਪ੍ਰਗਟੇ ਆਨੂਪ ਗੁਵਿੰਦ ॥ ਪ੍ਰਭ ਪੂਰੇ ਨਾਨਕ ਬਖਸਿੰਦ ॥੪॥੩੮॥੪੯॥

Mitāne sabẖ kal kales.  Jis ṯe upje ṯis mėh parves.  Pargate ānūp govinḏ.  Parabẖ pūre Nānak bakẖsinḏ. ||4||38||49||

 

By being in company of the devotees, (sabh-i) all (kaleys) strife caused by (kal-i) conflicts (mittaaney) are removed, i.e. duality ends. And one remains (parv-es = enter) absorbed (mah-i) in (tis-u = that) the Creator (tey) from (jis) whom we (upjey) were created.

(Aanoop = unique) the wondrous (guvind = master of the world) Master, (poorey) the perfect and (bakhsind) gracious (prabh) Almighty (pragttey) manifests within, says fifth Nanak. 4. 38. 49.

 

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Note: In this Shabad the fifth Guru describes the transformation that comes to a human being by keeping virtues of the Almighty in mind.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਗਊ ਕਉ ਚਾਰੇ ਸਾਰਦੂਲੁ ॥ ਕਉਡੀ ਕਾ ਲਖ ਹੂਆ ਮੂਲੁ ॥ ਬਕਰੀ ਕਉ ਹਸਤੀ ਪ੍ਰਤਿਪਾਲੇ ॥ ਅਪਨਾ ਪ੍ਰਭੁ ਨਦਰਿ ਨਿਹਾਲੇ ॥੧॥

Rāmkalī mėhlā 5.  Ga▫ū ka▫o cẖāre sārḏūl.  Ka▫udī kā lakẖ hū▫ā mūl.  Bakrī ka▫o hasṯī parṯipāle.  Apnā parabẖ naḏar nihāle. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  (Mool-u) the price of (kauddi = shell) a thing worth a pittance (hooaa) becomes (lakh) a hundred thousand, i.e. the mind which had fallen into evil and become despicable, becomes respectable – when Divine grace is bestowed on it. (Saardool) the lion – which used to attack the animals, has changed and – (chaarey) grazes (gaoo) the cow, i.e. the mind which exploited the poor/weak, now looks after them.

(Hasti) the elephant (pratipaaley = nurtures) feeds (bakri) the goat, i.e. the mind bloated with ego has realized its responsibility to the needy. This happened when (prabh-u) the Almighty Master (apna = own) of all (nihaaley = cast sight) bestowed (nadar-i) grace. 1.

 

ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਪ੍ਰੀਤਮ ਪ੍ਰਭ ਮੇਰੇ ॥ ਬਰਨਿ ਨ ਸਾਕਉ ਬਹੁ ਗੁਨ ਤੇਰੇ ॥੧॥ ਰਹਾਉ ॥

Kirpā niḏẖān parīṯam parabẖ mere.  Baran na sāka▫o baho gun ṯere. ||1|| rahā▫o.

 

O (meyrey) my (preetam) Beloved (prabh) Master, You are (nidhaan) the treasure of (kripa) kindness. I (na saakau) cannot (baran-i) describe (teyrey) Your (bahu) numerous (gun) virtues. 1.

(Rahaau) pause and reflect on this.

 

ਦੀਸਤ ਮਾਸੁ ਨ ਖਾਇ ਬਿਲਾਈ ॥ ਮਹਾ ਕਸਾਬਿ ਛੁਰੀ ਸਟਿ ਪਾਈ ॥ ਕਰਣਹਾਰ ਪ੍ਰਭੁ ਹਿਰਦੈ ਵੂਠਾ ॥ ਫਾਥੀ ਮਛੁਲੀ ਕਾ ਜਾਲਾ ਤੂਟਾ ॥੨॥

Ḏīsaṯ mās na kẖā▫e bilā▫ī.  Mahā kasāb cẖẖurī sat pā▫ī.  Karanhār parabẖ hirḏai vūṯẖā.  Fāthī macẖẖulī kā jālā ṯūtā. ||2||

 

Even when (deesat) seeing (maas) something tempting (bilaa-ee = cat) the mind does not (khaa-e = eat) go for it; it has (satt-i paaee) thrown away (chhuri) the knife of (maha = great) cruel (kasaab-i) butcher, i.e. the cruel mind has becomes compassionate.

When virtues of (karanhaar = capable of doing) the Omnipotent (prabh-u) Almighty (voottha = abide) are remembered, (jaala) the net of (phaathi) the trapped (machhuli) fish (tootta) is broken, i.e. one does not exploit those under his/her control. 2.

 

ਸੂਕੇ ਕਾਸਟ ਹਰੇ ਚਲੂਲ ॥ ਊਚੈ ਥਲਿ ਫੂਲੇ ਕਮਲ ਅਨੂਪ ॥ ਅਗਨਿ ਨਿਵਾਰੀ ਸਤਿਗੁਰ ਦੇਵ ॥ ਸੇਵਕੁ ਅਪਨੀ ਲਾਇਓ ਸੇਵ ॥੩॥

Sūke kāsat hare cẖalūl.  Ūcẖai thal fūle kamal anūp.  Agan nivārī saṯgur ḏev.  Sevak apnī lā▫i▫o sev. ||3||

 

(Sook-e) dry (kaasatt) wood becomes (harey) green and bears (chalool = red) attractive flowers, i.e. the mind withering with vices blossoms. (Anoop = unique) wonderful (kamal) lotus flowers (phooley) blossom on (oochey) high (thal-i = ground) mounds – which cannot hold water for irrigation, i.e. the mind which was not so earlier, has become receptive to the guru’s teachings and emulates Divine virtues.

(Satigur) true guru (deyv) the venerable, the Almighty, (nivaari) dispelled from my mind (agan-i) the fire of – all four types namely Hans = violence/conflicts, Heyt = attachment, Lobh = greed, Kop = anger; and (laaio) engaged me, IT’s (seyvak-u) servant to (apni = own) IT’s (seyv = service) obedience. 3.

 

ਅਕਿਰਤਘਣਾ ਕਾ ਕਰੇ ਉਧਾਰੁ ॥ ਪ੍ਰਭੁ ਮੇਰਾ ਹੈ ਸਦਾ ਦਇਆਰੁ ॥ ਸੰਤ ਜਨਾ ਕਾ ਸਦਾ ਸਹਾਈ ॥ ਚਰਨ ਕਮਲ ਨਾਨਕ ਸਰਣਾਈ ॥੪॥੩੯॥੫੦॥

Akiraṯ▫gẖaṇā kā kare uḏẖār.  Parabẖ merā hai saḏā ḏa▫i▫ār.  Sanṯ janā kā saḏā sahā▫ī.  Cẖaran kamal Nānak sarṇā▫ī. ||4||39||50||

 

IT (karey = does) causes (udhaar-u = redemption) emancipation even (ka) of (akiratghanaa = ungrateful) those who do not acknowledge IT as the Master; (prabh-u) the Master (meyra = my) of all (hai) is (sadaa) ever (daiaar-u/daiaal) kind.

IT is (sadaa) ever (sahaaee) helpful to (sant = saintly, janaa = people) the devotees – in keeping vices at bay; I have placed myself in (sarnaaee) the sanctuary of IT’s (kamal) lotus (charan) feet, i.e. I submit to IT’s commands, says fifth Nanak. 4. 39. 50.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪੰਚ ਸਿੰਘ ਰਾਖੇ ਪ੍ਰਭਿ ਮਾਰਿ ॥ ਦਸ ਬਿਘਿਆੜੀ ਲਈ ਨਿਵਾਰਿ ॥ ਤੀਨਿ ਆਵਰਤ ਕੀ ਚੂਕੀ ਘੇਰ ॥ ਸਾਧਸੰਗਿ ਚੂਕੇ ਭੈ ਫੇਰ ॥੧॥

Rāmkalī mėhlā 5.  Pancẖ singẖ rākẖe parabẖ mār.  Ḏas bigi▫āṛī la▫ī nivār.  Ŧīn āvraṯ kī cẖūkī gẖer.  Sāḏẖsang cẖūke bẖai fer. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  (Prabh-i) the Master (raakh-e) keeps (panch) the five (singh = lions) strong vices – namely lust, anger, greed, attachment to the world-play, vanity – (maar-i = beaten down) under control. And (laee) has (nivaar-i) keeps away (das) the ten (bighiaarri = she-wolves) organs– the five sensory organs from being tempted, and the five action organs from committing evil.

(Gheyr = encirclement) being drawn into (teen-i) the three (aavart) whirlpools – of Tamas, Rajas, Sattva – modes of material nature/ego, i.e. succumbing to temptations, has (chookey = ended) stopped. (Saadhsang-i) being in holy congregation has (chookey = ended) obviated – transgressions and hence – (bhai) fears of (pheyr) cycles of births and deaths. 1.

 

ਸਿਮਰਿ ਸਿਮਰਿ ਜੀਵਾ ਗੋਵਿੰਦ ॥ ਕਰਿ ਕਿਰਪਾ ਰਾਖਿਓ ਦਾਸੁ ਅਪਨਾ ਸਦਾ ਸਦਾ ਸਾਚਾ ਬਖਸਿੰਦ ॥੧॥ ਰਹਾਉ ॥

Simar simar jīvā govinḏ.  Kar kirpā rākẖi▫o ḏās apnā saḏā saḏā sācẖā bakẖsinḏ. ||1|| rahā▫o.

 

(Simar-i simar-i) by ever keeping in mind – virtues and commands of – (govind = master of the world) the Almighty, I (jeevaa = live) I have the strength not to succumb to temptations. (Saachaa) the Eternal is (sadaa sadaa) forever (bakhsind) gracious; IT (kar-i kirpa) kindly (raakhio) protects me, (apna = own) IT’s (daas-u) servant, from temptations. 1.

(Rahaau) pause and reflect on this.

 

ਦਾਝਿ ਗਏ ਤ੍ਰਿਣ ਪਾਪ ਸੁਮੇਰ ॥ ਜਪਿ ਜਪਿ ਨਾਮੁ ਪੂਜੇ ਪ੍ਰਭ ਪੈਰ ॥ ਅਨਦ ਰੂਪ ਪ੍ਰਗਟਿਓ ਸਭ ਥਾਨਿ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਜੋਰੀ ਸੁਖ ਮਾਨਿ ॥੨॥

Ḏājẖ ga▫e ṯariṇ pāp sumer.  Jap jap nām pūje parabẖ pair.  Anaḏ rūp pargati▫o sabẖ thān.  Parem bẖagaṯ jorī sukẖ mān. ||2||

 

(Sumeyr = mountains) multitudes of (paap) transgressions (daajh-i gaey) have been burnt – given up, (jap-i jap-i) by remembrance and practice of (naam-u) Divine virtues and commands, I (pooj-e) worship (pair) the feet of the Master, i.e. obey IT.

I find the Almighty, (roop) the epitome of (anad/anand) bliss (pragttio = manifest) present with me at (sabh) all (thaan-i) places. This (jori = joining) association has come by (preym) loving (bhagat-i) devotion/obedience; and I (maan-i = experience) enjoy this (sukh) peace. 2.

 

ਸਾਗਰੁ ਤਰਿਓ ਬਾਛਰ ਖੋਜ ॥ ਖੇਦੁ ਨ ਪਾਇਓ ਨਹ ਫੁਨਿ ਰੋਜ ॥ ਸਿੰਧੁ ਸਮਾਇਓ ਘਟੁਕੇ ਮਾਹਿ ॥ ਕਰਣਹਾਰ ਕਉ ਕਿਛੁ ਅਚਰਜੁ ਨਾਹਿ ॥੩॥

Sāgar ṯari▫o bācẖẖar kẖoj.  Kẖeḏ na pā▫i▫o nah fun roj.  Sinḏẖ samā▫i▫o gẖatuke māhi.  Karanhār ka▫o kicẖẖ acẖraj nāhi. ||3||

 

One who remembers Naam, (tario = swims) gets across (saagar-u = ocean) the world-ocean of vices as if it is water in (khoj) the foot-print of (baachhar) a calf, i.e. I keep away from vices effortlessly. S/he is no longer (paaiaa = get) put to (kheyd) grief or (roj) sorrow (phun-i) again – the way it was before practice of Naam.

The Almighty can (samaaio) cause to contain (sindh-u) the sea (maah-i) in a (ghattukey) a jug- grant all capability to IT’s devotee. There is (kichh-i naah-i) nothing (acharj) surprising – beyond capability – (kau) of (karanhaar = capable of doing) the Omnipotent Master. 3.

 

ਜਉ ਛੂਟਉ ਤਉ ਜਾਇ ਪਇਆਲ ॥ ਜਉ ਕਾਢਿਓ ਤਉ ਨਦਰਿ ਨਿਹਾਲ ॥ ਪਾਪ ਪੁੰਨ ਹਮਰੈ ਵਸਿ ਨਾਹਿ ॥ ਰਸਕਿ ਰਸਕਿ ਨਾਨਕ ਗੁਣ ਗਾਹਿ ॥੪॥੪੦॥੫੧॥

Ja▫o cẖẖūta▫o ṯa▫o jā▫e pa▫i▫āl.  Ja▫o kādẖi▫o ṯa▫o naḏar nihāl.  Pāp punn hamrai vas nāhi.  Rasak rasak Nānak guṇ gāhi. ||4||40||51||

 

(Jau) when is (chhoottau) separated from the Master, (tau) then one (jaa-e = goes) falls into (paiaal/paataal = lower regions/state) vices; and (jau) when the Master (kaaddhio) takes out then (nadir-i) with IT’s grace, one – remembers IT and – is (nihaal) happy.

O Almighty, committing (paap) transgressions or (pun) virtuous acts is not (hamrai) in our (vas-i) control – whatever we do is caused by You; I (rasak-i rasak-i = ever relish) enjoy (gaah-i) contemplating – and practice of – Your (gun) virtues, – please enable to continue doing so – says fifth Nanak. 4. 40. 51.